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to be of the evils; something like what those suffer who are frenzied from madness, for whom the excess of the evil has also taken away the sensation of what they are suffering. If, therefore, someone should recognize himself, what sort of person he was before, and what sort of person he is at present; and somewhere Solomon also says that those who know themselves are wise; such a person will never cease pitying, and to such a disposition of the soul the divine mercy will also likely follow. Therefore he says: Blessed are the merciful, for they shall obtain mercy. They themselves, not others; for in this the name makes it clear, as if one were to say, It is a blessed thing to take care of bodily health. For the one who takes care, he himself will live in health; so the merciful one is blessed, because the fruit of mercy becomes the merciful one's own possession; whether according to the reasoning just now discovered by us; or according to the one previously examined, I mean the one showing the sympathy of the soul for the misfortunes of others; for each is likewise good, both to pity oneself in the manner stated, and to sympathize with the misfortunes of one's neighbors; because the justice of the divine judgment demonstrates the person's choice towards those who are in need, upon the supereminent authority; so that in a way a person is his own judge, casting the vote for himself in the judgment of his subjects. Since, therefore, it is believed, and truly it is believed, that all human nature will be presented at the judgment seat of Christ, so that each one may receive what is due for what he has done through the body, whether good or bad; perhaps it is even bold to say; if it is possible to grasp by reason things unspoken and unseen, and to already comprehend the blessedness of the recompense of those who are shown mercy. For the goodwill engendered in the souls towards those who show mercy, throughout life, remains forever, as is likely, with those who have partaken of the favor. What, then, is likely at the time of the examination, if the benefactor should be recognized by those who have been well-treated, how will his soul be disposed at the thankful voices, when he is acclaimed before God of all creation? Will he need any other blessing, he who is proclaimed for his excellent deeds in so great a theater? For that those who have been well-treated are present, the voice of the Gospel teaches, in the king's judgment toward the righteous and toward the sinners. For toward both he uses the demonstrative, as if making known that which is present with a finger: As you did it to one of the least of these my brethren. For to say "these" indicates the presence of those who have been well-treated. Now let him tell me, who prefers the soulless matter of money to the coming blessedness: What splendor of gold is like this? What rays from precious stones? What adornment from garments is like that good which hope suggests? When the king of creation shall reveal himself to human nature, sitting magnificently upon the high throne, when the innumerable myriads of angels shall be seen around him, and indeed when the unspeakable kingdom of heaven comes before the eyes of all, and on the other hand the fearful places of punishment are shown; and in the midst of these, all human nature, of those who have existed from the first creation until the consummation of all things, stands in suspense with fear and hope of things to come, often shaken by the outcome expected on either side; and of those who lived with a good conscience disbelieving the future, when they see others, by an evil conscience, being dragged down into that gloomy darkness as by some executioner? If this man, amid the praising and thankful voices of those who have been well-treated, is brought forward by his works, radiant with confidence, to the judge; will he reckon that good fortune to be on the same level as material wealth? Will he accept in exchange for those good things all mountains and plains, and valleys, and the sea, if they were turned into gold for him? But he who has carefully hidden mammon with seals and locks, and iron-bound gates, and strong hiding-places, and of every commandment what is laid up

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τῶν κακῶν εἶναι· οἷόν τι πάσχουσιν οἱ ἐκ μανίας παράφοροι, ὧν ἡ ὑπερβολὴ τοῦ κακοῦ, καὶ τὴν αἴσθησιν ὧν πάσχουσι προσαφῄρηται. Εἰ τοίνυν τις ἑαυτὸν ἐπιγνοίη, οἷός τε πρότερον ἦν, καὶ οἷος ἐπὶ τοῦ παρόντος ἐστίν· φησὶ δέ που καὶ ὁ Σολομῶν, ὅτι Οἱ ἑαυτῶν ἐπιγνώ μονες σοφοί· οὐδέποτε ἐλεῶν ὁ τοιοῦτος παύσεται, τῇ δὲ τοιαύτῃ τῆς ψυχῆς διαθέσει καὶ ὁ θεῖος ἔλεος κατὰ τὸ εἰκὸς ἀκολουθήσει. ∆ιό φησιν· Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. Αὐτοὶ οὐχὶ ἕτεροι· ἐν τούτῳ γὰρ σαφηνίζει τὸ ὄνομα, ὡς ἂν εἴ τις λέγει, Μακάριόν ἐστι τὸ ἐπι μελεῖσθαι τῆς σωματικῆς ὑγιείας. Ὁ γὰρ ἐπιμελού μενος, αὐτὸς ἐν ὑγιείᾳ βιώσεται· οὕτως ὁ ἐλεήμων ἐστὶ μακαριστὸς, ὅτι ὁ καρπὸς τοῦ ἐλέου ἴδιον κτῆμα τοῦ ἐλεοῦντος γίνεται· εἴτε κατὰ τὸν νῦν ἡμῖν εὑρε θέντα λόγον· εἴτε κατὰ τὸν προεξητασμένον, τὸν ἐπὶ τῶν ἀλλοτρίων λέγω συμφορῶν δεικνύντα τῆς ψυχῆς τὴν συμπάθειαν· ἀγαθὸν γὰρ ὁμοίως ἑκάτερον, τό τε ἑαυτὸν ἐλεεῖν κατὰ τὸν εἰρημένον τρόπον, καὶ τὸ συμ πάσχειν ταῖς δυσπραγίαις τῶν πέλας· διότι τὸ δίκαιον τῆς θείας κρίσεως, τὴν ἐπὶ τῶν καταδεεστέρων τοῦ ἀνθρώπου προαίρεσιν, ἐπὶ τῆς ὑπερεχούσης δείκνυ ἐξουσίας· ὥστε τρόπον τινὰ ἑαυτοῦ δικαστὴν εἶναι τὸν ἄνθρωπον, ἑαυτῷ τὴν ψῆφον ἐν τῇ τῶν ὑπηκόων φέροντα κρίσει. Ἐπειδὴ τοίνυν πεπίστευται, καὶ ἀληθῶς πεπίστευται, πᾶσαν παραστήσασθαι τὴν ἀν θρωπίνην φύσιν τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος, πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε φαῦλον· τάχα καὶ τολμηρὸν εἰπεῖν· εἰ δυ νατόν ἐστι τὰ ἀπόῤῥητα καὶ ἀθέατα λογισμῷ λαβεῖν, καὶ ἤδη τὸ μακάριον τῆς ἀντιδόσεως τῶν ἐλεουμένων κατανοῆσαι. Ἡ γὰρ ἐγγινομένη ταῖς ψυχαῖς εὔνοια, πρὸς τοὺς τὸν ἔλεον ἐπιδεικνυμένους, παρὰ τὸν βίον ἐν τῇ ζωῇ εἰσαεὶ κατὰ τὸ εἰκὸς παραμένει τοῖς μετ εσχηκόσι τῆς χάριτος. Τί οὖν εἰκὸς ἐν τῷ καιρῷ τῆς ἐξετάσεως, εἰ ἐπιγνωσθείη παρὰ τῶν εὖ πεπονθότων ὁ εὐεργέτης, ὅπως διατεθήσεται τὴν ψυχὴν ἐπὶ ταῖς εὐχαρίστοις φωναῖς ἐπὶ Θεοῦ πάσης τῆς κτίσεως εὐ 44.1261 φημούμενος; Ἆρά τινος ἄλλου μακαρισμοῦ προσδεη θήσεται, ὁ ἐν τοσούτῳ θεάτρῳ ἐπὶ τοῖς ἀρίστοις ἀνα κηρυττόμενος; Τὸ γὰρ παρεῖναι τοὺς εὖ πεπονθότας, ἡ τοῦ Εὐαγγελίου διδάσκει φωνὴ, ἐν τῇ πρὸς τοὺς δικαίους καὶ τῇ πρὸς τοὺς ἁμαρτωλοὺς τοῦ βασιλέως κρίσει. Πρὸς ἀμφοτέρους γὰρ τῷ δεικτικῷ χρῆται, οἱονεὶ δακτύλῳ τὸ ὑπερκείμενον γνωρίσας· Ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων. Τὸ γὰρ Τούτων εἰπεῖν, τὴν τῶν εὐπε πονθότων παρουσίαν ἐνδείκνυται. Νῦν μοι λεγέτω ὁ τὴν ἄψυχον ὕλην τῶν χρημάτων προτιμῶν τῆς μελλούσης μακαριότητος· Ποία χρυσίου λαμπρότης τοιαύτη; Τίνες τῶν πολυτιμήτων λίθων αὐγαί; Τίς ἐξ ἐνδυμάτων κόσμος τοιοῦτος, οἷον ἐκεῖνο τὸ ἀγαθὸν ἡ ἐλπὶς ὑποτίθεται; Ὅταν ὁ βασιλεύων τῆς κτίσεως ἑαυτὸν ἀνακαλύψῃ τῇ ἀνθρωπίνῃ φύσει, ἐπὶ τοῦ ὑψηλοῦ θρόνου μεγαλοπρεπῶς προκαθήμενος, ὅταν ὀφθῶσι περὶ αὐτὸν αἱ ἀναρίθμητοι μυριάδες τῶν ἀγγέλων, καὶ δὴ ὅταν ἐν ὀφθαλμοῖς γένηται πάν των ἀπόῤῥητος τῶν οὐρανῶν βασιλεία, καὶ ἀναδει χθῇ πάλιν ἐκ τοῦ ἐναντίου τὰ φοβερὰ κολαστήρια· ἐν μέσῳ δὲ τούτων πᾶσα ἡ ἀνθρωπίνη φύσις, τῶν ἀπὸ πρώτης κτίσεως καὶ μέχρι τῆς τοῦ παντὸς συμ πληρώσεως γεγονότων, φόβῳ τε καὶ ἐλπίδι τῶν μελ λόντων ἑστήκῃ μετέωρος, τῇ ἐφ' ἑκάτερα τῶν προσ δοκωμένων ἐκβάσει κραδαινομένη πολλάκις· καὶ τῶν ἀγαθῇ συνειδήσει συνεζηκότων ἀπιστούντων τῷ μέλ λοντι, ὅταν ἑτέρους ἴδωσιν, ὑπὸ τοῦ πονηροῦ συν ειδότος, εἰς τὸ σκυθρωπὸν ἐκεῖνο σκότος, ὥσπερ ὑπό τινος δημίου καθελκομένους; Ἐὰν οὗτος ἐν εὐφήμοις τε καὶ εὐχαρίστοις ταῖς παρὰ τῶν εὐπεπονθότων φωναῖς, λαμπρὸς τῇ παῤῥησία τῷ κριτῇ παρὰ τῶν ἔργων προσαγάγηται· ἆρα κατὰ τὸν ὑλώδη πλοῦτον εὐκληρίαν ἐκείνην εἶναι λογίσεται; Ἆρα δέξεται ἀντὶ τῶν ἀγαθῶν ἐκείνων ὄρη πάντα καὶ πεδία, καὶ νά πας, καὶ θάλασσαν, εἰς χρυσὸν αὐτῷ μεταποιηθέντα γενέσθαι; Ὁ δὲ ἀκριβῶς σφραγίσι καὶ κλείθροις, καὶ σιδηροδέτοις πύλαις, καὶ ὀχυροῖς κρυπτηρίοις τὸν μαμωνὰν κατακρύψας, καὶ πάσης ἐντολῆς τὸ ἀποκεῖσθαι